and Abihu when they offered strange fire meant well no question and had some good and holy intention in it yet they were burnt with fire from Heaven for their labour because God had flatly forbidden it Levit. 10.1 2. As for Vzza when the Arke of God was shaken in the Cart there is no question to be made but he had a solid reason to yeeld why he held it from falling and that his intent was good none will question yet because he did it without warrant from the Word the Lords wrath was kindled against him and hee was smitten dead 1 Chro. 13.19.10 Peters intents were very good and I could furnish him with reasons for his perswading of Christ from his passion yet neverthelesse he had this answer get thee behinde mee Sathan Math. 16.22.23 never any man meant better then Gideon in his rich Ephod yet this very act set all Israell on whooring Iudg. 8.24 to 28. When the wit of man will be pleasing God with better devices then his owne it turnes to madnesse and ends in mischiefe as our Papists will one day finde to whom superstition dictates that it is pleasing to God to Deifie the Blessed Mother of our Lord to helpe their devotions with a crucifix Images c. in great humility to make the favourites of Heaven their mediators and those Judges Jurors and Arbitrators who take it for a pious and charitable worke to esteeme a poore man in his cause when God hath charged them expressely Thou shalt not favour the person of the poore nor honour the person of the mighty but thou shalt judge thy neighbour justly Levit 19.15 Exod. 23.3 Yea suppose wee doe that which God commands in substance yet if wee faile in the intention and end namely in ayming at the glory of God and the good of our neighbour if wee doe it for any private respects and not in obedience to the commandement God rejects it and reckons it no better then sin and iniquity for many shall say unto Christ at the day of judgement Lord Lord wee have proâ—hesied in thy name and in thy name cast out Devills then which no worke can be greater and in thy name done many wonderfull workes yet Christ shall answere them I never knew you depart from mee yee that worke iniquitie Math. 7.22.23 Many yeares did Saul raigne over Israel yet God computes him but two yeares a King 1 Sam. 13.1 That is not accounted of God to be done which is not well done both in substance and circumstance And as in committing that which is forbidden so in omitting that which is commanded it is no lesse dangerous how good soever our meanings bee Saul in a good intent shewed mercy in saving Agâ—g the King of Amaleck yet because hee did not therein obey the voice of the Lord it was no better then Witchcraft for which he was rejected of God and his Kingdome taken away 1 Sam. 15.23 And how much better is the pardoning of a murtherer when the Lord hath said who so sheddeth mans blood by man shall his blood bee shed Genesis 9.6 I perswade my selfe hee who refused to smite the Prophet and fetch blood of him upon his owne intreaty though hee did wonderous well if not merit in denying his request but what was the issue because thou hast not obeyed the voice of the Lord saith the Prophet to him behold as soone as thou art departed from mee a Lyon shall slay thee and so it fell out 1 Kings 20.35.36 Not to smite a Prophet when God commands is no lesse sinne then to smite a Prophet when God forbids when hee commands even very cruelty is obedience as Abraham's killing of his onely Son had bene the most heroicall and religious act thâ—t ever wee read of Why was Sacrifice it selfe good but because it was commanded What difference was there betweene slaughter and Sacrifice but obedience The violation of the least charge of a God is mortall no pretences can warrant the transgression of a divine command which made Nehemiah and should have done that man of God also 1 King 13. not onely distrust a Prophet but reject his counsell with scorne that perswaded him to the violation of a law Nehemiah 6.10.11.12 One prohibition is enough for a good man God as he is one so doth he perfectly agree with himselfe if any private spirit crosse a written word let him be accursed Wherefore have a better warrant for thy practise then either Reason or good intentions or thou maist goe to Hell notwithstanding for there is nothing more dangerous then to mint Gods services in our owne braines § 54. BUt thou wilt say That onely Law and precept must be our rule if neither custome of the greatest number nor of the greatest men nor of the greatest Schollers nor of the best men though thou hast Reason for thy doing it and good Intentions in the doing of it is a sufficient warrant for thy actions but that all these be crooked and deceitfull guides then what may bee a safe guide and a sure and infalliblerule in all cases to steere by and square the course of thy life Answ As a rule directeth the Artificer in his worke and keepeth him from erring so doth Gods word direct the Religious in their lives and keepe them from erring The right way is the signified Will of God and whatsoever swarves from or is repugnant to the right is wrong and crooked Law and Precept is a streight line to shew us whether we doe misbeleeve or mislive we have a most sure Word of the Prophets and Apostles sayes Peter 2 Peter 1.19 a sure foundation saith St. Paul 1 Cor. 3.11 Eph. 2.20 and as many as walke according to this rule peace shall bee upon them and the Israell of God Gal. 6.16 search the Scriptures saith our Saviour for in them ye thinke to have eternall life and they are they which testifie of me Iohn 5.39 All Beleevers are tied to the Scriptures as the Iewes are tyed to their Cabala the Turkes to their Alcaron Logicians to the Axioms of their Aristotle Physitians to the Aphorismes of their Hippocrates and Galen Geometricians to the compasses of Euclid Rhetoricians to the Precepts of Tully Lawyers to the Maxims of their Iustinian and Grammarians to the rules of their Priscian and it hath ever beene the care of Christians to sticke close to the written Word having alwayes and in all cases an eye thereunto even as the Load-stone what way soever the wind bloweth turnes alwayes to the North Pole it is as a Load Star to guide the ships of their soules and bodies in the right way to Heaven And without this written Word a man in the world is as a ship on the Sea without a guide The holy Scriptures are a store house of all good instructions it is the Christians Armory wherein are many Sheilds to defend our selves and many Swords to offend our Enemies yea each precept as a Sword will both defend and slay It
not some as blasphemous as impudent Pharaoh who being bloodied with his unresisted tyranny could belch out defiance in the face of heaven who is God thinking he might be bold with heaven because he was great on earth or Nicanor who being perswaded from cruelty upon the Sabboth day in that God had appointed it holy answered if God be mighty in heaven I am also mighty on earth though the same tongue that spake it was cut into little peeces and flung to the Fowles and the hand that smote was cut off and hung before the Temple or lastly Pope Hâ—ldebrand who asked the Sacrament of Christ's body before all the Cardinalls how he should destroy Henry the Emperour and having no answer flung it into the fire saying could the Idol gods of the Heathens tell them what should succeed in al their enterprises and canst not thou tell me And many the like for the time would be too short for me to speake of all I might who being past feeling have given themselves to worke all kinds of wickednesse even with greedinesse Eph. 4.19 Besides I cannot without red cheeks name the things that are commonly done by them not in secret but openly and that without blushing yea not without boasting and the report of sinne is oft as bad as the commission I am loth I say to speak of that whereof the very speech is lothsome Wherefore to shut up with a word of application Do we not know or have we not heard of such as these who are indifferent in nothing but conscience I would there were none such to be knowne or heard of or at least I would they were thrown out of Christ's Crosse-row but if there be and ever hath beene such let any reasonable man judge whether they could bee thus desperately wicked if they did not emulate Sathan strive after the perfection of evill to be superlative in sinne to hâ—ve as it were the lowest place in hell and who should come there first as Gods people desire to imitate God strive after perfection of holinesse and to have a greater degree of glory in the Kingdome of Heaven §. 109. QUestion Sathan works men by degrees to this height of impiety and not all at once But how doth Sathan work men to this height of impiety Answer Not all at once but when custome of sinne hath deaded all remorse for sinne A man at first goes into sinne as a young swimmer into the water not plunging himselfe over head and eares at first dash but by degrees till he come in profundum and then contemnit The imbellick Peasant when he comes first to the Field shakes at the report of a Musket but after hee hath ranged through the fury of two or three Battels he then can fearelesse stand a breach and dares undaunted gaze death in the face so the first acts of sinne are for the most part trembling fearefull and full of the blush it is the iteration of evill that gives forehead to the foule offender it 's easie to know a beginning swearer he cannot mouth it like the practised man he oathes it as a cowardly Fencer playes who as soone as he hath offered a blow shrinks backe as if his heart suffered a kind of violence by his tongue yet had rather take a step in vice then be left behind for not being in fashion The first time the Fox saw the Lyon he feared him as death the second he feared him but not so much the third time he grew more bold and passed by him without quakeing There is no man suddenly very good or extreamely evill but growes so as a River is small and foredable at the head but greatens as it runnes on by accession of new waters Salomon first takes two wives then three then hundreds and having once got beyond the stakes of the Law and all modesty he is ready to lose himselfe amongst a thousand bedfellowes As men eate divers things by morsels and digest them with ease which if they should eate whole would choake them so fares it with sinners We deale with our consciences as with our Apparell when we have got on a new sute fresh and faire we are very chary of abusing it we take heede where we sit what we touch or against what we leane but when it is once growne a little old soyled and sullied we have no such regard of it we little passe what we doe with it nor minde where we cast it so the uxorious husband at the first idolizeth his wife no noyse must disturbe her the cold wind must not blow upon her the Sunne must be shaded from her beauty her feete must scarce touch the earth nothing must offend her she commands all her will is a law it may be after a while none of all this but the contrary even such is our dealing with conscience as we see in David who at first was so tender of it that the lap of Saul's garment onely troubled him to the heart but giveing way to his owne corruptions and Sathans temptations to what a height of sinne was he risen at first he onely loosed the raynes to idlenesse from idlenesse he proceedes to lust from lust to drunkennesse from drunkennesse to murther c. Murther shall be imployed to hide adultery the fact which wine cannot conceale the sword shall yea what a brood of sinnes hath the Devill hatched out of this one egge of Adultery Vriah shall beare his owne Mittimus to Ioab and be the messenger of his owne death Ioab must be a traytor to his friend the Host of God must shamefully turne their backes upon their enemies much blood of Israel must be spilt many a good Souldier cast away that murther must be seconded with dissimulation and all this to hide one Adultery O how many by this meanes have declined from avigorous heate of zeale to a temper of lukewarme indifferencie and then from a carelesse mediocrity to all extremity of debauchednesse and of hopefull beginnings have ended in incarnate Devills resembling Domitian who when first chosen Emperour did so abhorre cruelty that he would not suffer any beast to be kill'd for sacrifice yet after by degrees and when custome had brought an habit he thought no cruelty too much to put in execution against men or Dionisyus who so long as he was beloved and well reported of was a good man but when the priuy talke to his defamation came to his eares he fell by degrees to exercise all manner of cruelty or Nero who at first being required to signe as the manner was the sentence of a criminall offendors condemnation earnestly wished of God that he could not write rather then be forced to doome a man to death and yet after became the most lively Image of cruelty that we reade of Vice is a Pere patetike alwayes in progression yea both grace and sinne are of a growing nature for as it is in wealth he that hath much would have more so in vertue
Chr. 25.16.20 O remember that there is a day of account A description of the lost judgement and of hell a day of death a day of judgement comming wherein the Lord Iesus Christ shall bee revealed from heaven with his mighty Angells in flaming fire to render vengeance unto them which obey not unto his Gospell and to punish them with everlasting perdition from the presence of the Lord and from the glory of his power 2 Thes 1.7 8 9. Iude 15. Wisdome 5.1 to 10. at which time thou shalt heare him pronounce this fearefull doome Depart from me ye cursed Matth. 25.41 which is an everlasting departure not for a day nor for yeares of dayes nor for millions of yeares but for eternity and that from Christ to the damned to the divells to hell without either end or ease or patience to endure it at which time within thee shall bee thine owne guilty conscience more then a thousand witnesses to accuse thee the Divell who now tempts thee to all thy wickednesse shall on the one side testifie with thy conscience against thee and on the other side shall stand the holy Saints and Angels approving Christ's justice and detesting so filthy a creature behinde thee an hidious noyse of innumerable fellow damned reprobates tarrying for thy company before thee all the world burning in a flaming fire aboue thee that irefull â—â—dge of deserved vengeance ready to pronounce the same sentence upon thee beneath thee the fiery and sulphureous mouth of the bottomlesse pit gaping to receive thee into which being cast thou shalt ever bee falling downe and never meet a bottome and in it thou shalt ever lament and none shall pitie thee for thou shalt have no society but the Divell and his Angells who being tormented themselves shall have no other ease but to wreak their fury in tormenting thee thou shalt alwayes weep for paine of the fire and yet gnash thy teeth in indignation for the extremity of cold thou shalt weep to think that thy miseries are past remedy to think that to repent is to no purpose thou shalt weep to thinke how for the shadow of a few short pleasures if they could bee called pleasures thou hast incurred these sorrowes of eternall paines which shall last to all eternity thy conscience shall ever sting thee like an Adder when thou thinkest how often Christ by his Preachers offered thee remission of sinnes and the Kingdome of Heaven freely if thou wouldest but believe and repent and how easily thou mightest have obtained mercy in those dayes how neere thou wast many times to have repented and yet diddest suffer the divell and the world to keep thee still impenitent and how the day of mercy is now past and will never dawne againe for thou shalt one day finde that conscience is more then a thousand witnesses and God more then a thousand consciences § 120. IF you will not believe mee yet at least believe Pharaoh The same further amplified who in the rich mans scalding torments hath a Discite a me learne of me he can testifie out of wofull experience that if wee will not take warning by the word that gentle warner the next shall be harder the third and fourth harder then that yea as al the ten plagues did exceede one another so the eleventh single exceeds them all together innumerable are the curses of God against sinners but the last is the worst comprehending and transcending al the rest the fearefullest plagues God still reserves for the upshot all the former doe but make way for the last When the Dreame and the Miracle and the Prophet had done what they could upon Nebuchadnezzar God calls forth his temporall judgements and bids them see what they can doe if they will not yet serve he hath eternal ones which will make them repent every veine of their hearts and soules that they did not repent sooner Oh that I could give you but a glimpse of it that you did but see it to the end you might never feele it that so you might be won if not out of faith yet out of feare for certainly this were the hopefullest meanes of prevention for though diverse theeves have robd passengers within sight of the Gallowes yet if a sinner could see but one glimpse of hell or bee suffered to looke one moment into that fiery Lake hee would rather choose to dye tenne thousand deaths then commit one sinne and indeed therefore are wee dissolute because we doe not thinke what a judgement there is after our dissolution because wee make it the least and last thing we thinke on yea it is death wee think to thinke upon death and we cannot indure that dolefull bell which summons us to judgement Something you have heard of it here and in Section the 44. But alasse I may as well with a Cole paint out the Sunne in all his splendor as with my pen or tongue expresse the joyes of Heaven which they willingly part withall or those torments of hell which they strive to purchase For as one said that nothing but the eloquence of Tully could sufficiently set forth Tullie's eloquence so none can expresse those everlasting torments but hee that is from everlasting to everlasting and should either man or Angell goe about the worke when with that Philosopher hee had taken a seven-nights time to consider of it hee might aske a fortnight more and at the fortnights end a moneth more and be at his wits end at the worlds end before he could make a satisfiing answer otherthen his was that the longer he thought of it the more difficult he found it alasse the paine of the body is but the body of paine the anguish of the soule is the soule of anguish § 121. BUt to be everlastingly in Hell to lye for ever in a bed of quenchles flames is not all Drunkards shal have a double portion of vengeance to other men for as thy sinnes have exceeded so shall thy sufferings exceed as thou hast had a double portion of sinne to other men here so thou shalt have a double portion of torment to them hereafter the number and measure of torments shall be according to the multitude and magnitude of offences mighty sinners shall be mightily punished for God will reward every man according to his workes Revel 20.12.13 and 22.12 As our workes are better or worse so shall our joyes in heaven our paines in hell bee more or lesse as every one hath beene more wicked he shall bee more wretched Capernaum exceeding Sodome and Gomorrah in sin shall feele also an excesse of punishment and the willfull servant shall receive more stripes then the ignorant Luk. 12.47.48 Mat. 10.15 which being so viz. that every man shall be punished according to merit what will become of thee surely thy sins are so prodigious that they scorne any proportion under a whole volume of plagues But see wherein thy sinnes exceed other mens The drunkards sinns aggravated by
they should dare to make that a shooing-horne to draw on drinke by drinking healthes to him I cannot bee in charity with the places that permit this with the persons that pardon it much lesse with such Belialists as practise it But see greater abominations then these for as yet wee bee but in the Haven if wee launch out into the deepe we shall meete with Sea-monsters farre fowler evills § 29. 3 FRom wicked talking hee proceeds to cursed and impious swearing blaspheming c. His cursed and impious swearing blaspheming c. as you seldome see a Drunkard but hee is a great swearer and not of petty oathes but those prodigious and fearefull ones of Wounds and Blood the damned language of ruffians and monsters of the earth together with God damne me which words many of them use superficially if they repent not Yea the Drunkards and desperate ruffians of our dayes sweare and curse as if Heaven were deafe to their noyse yea they have so sworne away all grace that they count it a grace to sweare and that not onely when they are displeased with others will they tare the name of their Maker in peeces which is no better then frenzie but in their very best moodes Prophane Drunkards sweare even as dogs barke not ever for curstnesse but mostly out of custome neither know they that they sweare though they nothing but sweare as you shall heare a man when reproved for swearing presently rap out oathes that he swore not like men desperately diseased their excrements and filth comes from them at unawares And as by much labour the hand is so hardened that it hath no sense of labour so their much swearing causeth such a brawny skin of senselessenesse to overspread the heart memory and conscience that the swearer sweareth unwittingly and having sworne hath no remembrance of his oath much lesse repentance for his sinne O the numberlesse number of oathes and blasphemies that one blacke mouthed Drunkard spits out in defiance as it were of God and all prohibitions to the contrary Yea I dare affirme it had some one of them three thousand pounds per Annum his meanes would hardly pay those small twelve penny multes which our Statute imposes upon swearers were it duly executed And if so to what number wil the oathes amount which are sworne throughout the whole land yea in some one Alehouse or Taverne where they sit all day in troopes doing that in earnest which wee have seene boyes doe in sport stand on their heads and shake their heeles against Heaven where even to heare how the name of the Lord Iesus is pierced would make a dumbe man speake a dead man almost to quake Did you never heare how Caesar was used in the Senate house if not yet you know how a kennell of Hounds will fall upon the poore Hare one catcheth the head another the leg a third the throate and amongst them shee is torne in peeces even so these hellish miscreants these bodily and visible Devills having their tongues fired and edged from Hell fall upon the Lord Iesus one cryes Wounds another Blood a third Heart a fourth Body a fifth Soule and never leave stabbing and tearing him with their stinges till no whole place be left Thus they pierce his side with oathes and teare all his wounds open againe whereas the Iewes did but crucifie him below on the earth when hee came to suffer these crucifie him above in Heaven where hee sits on his throne And which I feare to thinke it may bee a question whether there bee more oathes broken or kept for woe is mee one sells an oath for a bribe another lends an oath for favour another casts it away for malice c. but the Drunkard without any incitement tumbleth out oathes at adventure and is as lavish of them as of ill language O misery O wickednesse What shall I say that ever any who weares Christs badge and beares his name should thus rise up against him that ever those tongues which dare call God Father should suffer themselves thus to be moved and possessed by that uncleane Spirit that ever those mouthes which have received the sacred Body and Blood of the Lord of life should endure to swallow these odious morsells of the Devills carving § 30. BUt as the Church doth not owne such wicked and prophane wretches for her children so Drunkards deserve like dirt in the house of God to be throwne out if they had their due like dirt in the house of God they should be throwne out into the streete or as excrements and bad humors in mans body which is never at ease till it bee thereof disburthened as St. Augustine speakes Neither could they blame any except themselves in case they were marked with the blacke cole of infamy and their company avoided as the Apostle adviseth Rom. 16.17 2 Thes 3.6.14 Eph. 5.5.7 1 Cor. 5.5.11 1 Tim. 1.20 if they were to us as Lepers were among the Iewes or as men full of plague soares are amongst us for as the Holy Pages before quoted warrant this so there are many good reasons for it as First because even the Gospell 1 Because they bring an ill name upon the Gospell cause the enemy to blaspheme God and the name of God is blasphemed among the Gentiles and an evill scandall raised upon the whole Church through their superlative wickednesse Rom. 2.24 As what else but the unchristianlike behaviour of such Christians hath caused the Turkes even to detest the true Religion And what was it that alienated the Indians from the Christian Religion and made them refuse the Gospell brought by the Spaniards but this they saw their lives more savage then those savages Yea it made the poore Indians resolve that what religion soever the Spaniards were of they would be of the contrary thinking it unpossible that such cruell and bloody deeds could proceed from any true Religion or that hee could be a good God who had such evill Sonnes and the argument is of force for who are Scythians if these be Saints who are Canniballs if these be Catholiques Whereas in the primitive times more of them were wonne to the faith by the holy lives of Christians then by the doctrine which they taught they made the world to reade in their lives that they did believe in their hearts and caused the Heathen to say this is a good God whose servants are so good for thus they reasoned these men are surely of God and without doubt looke for a world to come Neither was the Gospell thus honoured by some few onely but by all that profes't it For Tertullian witnesseth that in his time a Christian was knowne from another man only by the holinesse and uprightnesse of his life and conversation But as for prime Christians viz. the auncient Fathers their labours their learning their sincerity to men and devotion to God was the wonder of the world whereas all the difference betweene these and very
But alasse even at this present when many lawfull and indifferent actions are unexpedient these warped wicked wretched men neither feare nor cease to roare drinke drab sweare c. so difficult is the work like Iairus Minstrels they cannot forbeare to play and revell even in the time and place of mourning Dives-like they must have exquisite musick merry company dainty fare c. every day so little are they mooved with Gods displeasure and this grievous judgement Yea notwithstanding it is for their sakes that judgements are upon us and that their crying sinnes have pierced the heavens and brought downe the Plague upon thousands as when Achan sinned Israel was beaten neither did the wickednesse of Peor stretch so far as the Plague yea the Adultery of those few Gibeonites to the Levites wife was the occasion of six and twenty thousand mens deaths besides all their wives and children together with forty thousand and odd of the Israelites Iudg. 20. when the death of those few malefactors would have saved all theirs and put away evill from Israel vers 13. yea if the Campe of Israel suffered so much for one Achan's fault what may wee expect that have such a multitude of Achans amongst us Notwithstanding I say it is for their sakes that judgements are upon us yet they of al men are least sensible of them as it fared with Ionas who for all that grievous tempest was for his sake yet Ionas alone was fast asleep and the Disciples in another case as wherefore was that unspeakable agony of Christ but for the sinnes of his Disciples and chosen and yet even then the Disciples were asleepe But why doe I make the comparison when betweene them there is no comparison for the fire of Gods wrath being kindled amongst us for their sakes they doe but warme themselves at the flame sining so much the more freely and merrily even drinking in iniquity as the fish drinketh in water and living as if they were neither beholding to God nor affraid of him both out of his debt and danger yea as if the Plague were not only welcome unto them but they would fall to courting of their owne destruction as if with Calanus they hated to dye a naturall death The pleasure of the world is like that Colchian hony whereof Zenophon's Souldiers no sooner tasted then they were miserably distempered those that tooke little were drunk those that took more were mad those that tooke most were dead so most men are either intoxicated or infatuated or killed out right with this deceitfull world that they are not sensible of their feares or dangers It is like a kind of melancholy called Chorus Sancti Viti which who so hath it can doe nothing but laugh and dance untill they be dead or cured as it made Argos in the Poet and another mentioned by Aristotle sit all day laughing and clapping their hands as if they had beene upon a stage at a Theater Wickednesse makes guilty men feare where is no cause these have cause enough but no grace to feare they are so besotted with a stupid security that they are not affected with any danger yea they account it the chiefest vertue to be bold fearelesse and carelesse according to that Ier. 5. where the Prophet complaines unto God thou hast smitten them but they have no tsorrowed thou hast consumed them but they have refused to receive correction they have made their faces harder then a stone and have refused to returne verse 3. which was Pharaoh's case who though his backe were all blew and sore with stripes yet he must still persist and presume yea because his time was not come to perish God lets him alone in pursuing his children even to the Sea and halfe way over faire way he had and smoothly he ran on till he came to the midst not so much as one wave to wet the foote of his Horse but when he is too farre to escape then God begins to strike neither he could nor these can be quiet without their full vengeance as filching leaves not the Pilferer with raw sides but brings him to a broaken necke they have such festred and putrified hearts that ordinary stripes will not reach to the quicke their long tugging at Sathans Oares and wearing his Shackels hath so brawned their flesh that they are not sensible of an ordinary lash And this likewise is the Saylers case who although the Philosopher would not permit them to be numbred amongst the living as not amongst the dead yet for all their many and eminent dangers no men are more regardlesse of their soules § 59. CUstome of successe makes men confident in their sinnes VVere they not meere strangers to themselves they could be no other then confounded in themselves and causes them to mistake an arbitrary tenure for a perpetuity But as the Heathen Menander could say in the like case if they were not meere strangers to themselves they could be no other then confounded in themselves their case being like that of Damocles whom Dionysius caused to sit in his chayre of State abounding with all kind of delicates when over his head hung a naked sword held up onely by a small haire yea farre worse for while they are dancing the trap-dore falls under them and they in Hell before they are aware their hope makes them jocund till the ladder turnes and then it is too late to care or crave Security is the certaine usher of Destruction Security the certaine usher of destruction neither is destruction ever neerer then when security hath chased away feare 1 Thes 5.3 as the Philistines were neerest their destruction when they were in their greatest height of jollity Iudg. 16.25 to 31. Little doe sinners know how neere their jollity is to perdition how nere was Nabal to a mischiefe and perceived it not David was comming at the foote of the hill to out his throate while he was feasting in his house without feare or wit and drinking drunke with his sheepeshearers Many a time judgment is at the threshold whilst drunkennesse and surfeit are at the board Yea this hardness of heart and impenitency is alwayes the harbinger to some searefull plague Isay 6.10.11 When God will give over men to his judgements he first gives them over to this judgement of an hand and impenitent heart and what doth impenitency but turne all deliverances into further curses and judgements so that such a mans deliverance is a worse judgment then the judgment from which he is delivered for it argues either Gods utter forsaking of them as desperate Patients are given over by the Physitian why should yee be smitton any more for yee fall away more and more saith God to the stiffe-necked Iewes Isaiah 1.5 or else it argues a reservation of them for some more fearefull plague if by these former judgments yee will not be reformed by me saith God but walke stubbornely against me then I will walke stubbornely against you and smite
16.22.23 In a word as he tempted the high Priests those arch-Hypocrites by love of glory and as the high Priests with money tempted Iudas to betray his Master and destroy himself so he tempts every man by that way and meanes vvhich he knovveth most prevalent vvith the party tempted § 71. INdeed Sathan is not so lavish How Sathan guls the rude multitude in giving every vice a title and each vertue a disgracefull name as to hurle away either cost or labour when it may be spared wherefore seeing the rude multitude so brutish and ignorant that they will be cheated and guld with any thing he takes advantage from their darkned soules and to deceive them knowing he needs doe no more onely foules and smeares the beautifull face of vertue with the blacke soote of those vices which seeme to have some affinity with them as by traducing each Grace thus conscience of sinne in the Devills language is called precise nicenesse and puritanisme zeale madnesse faith and confidence presumption syncerity hypocrisie patience pusillanimity humility basenesse of minde wisdome craft c. And on the other side painting vices ugly face with the faire colours of vertue and so present her not in her owne proper colours but guilded over with some shewes of holinesse that it may the more easily wind and insinuate it selfe into mens affections calling lust love enuy emulation pride magnanimity sloth warinesse covetousnesse good husbandry drunkennesse good fellowship ignorance innocencie pestilent heresie profound knowledge and deepe learning Revel 2.24 worldlinesse wisdome and policy rashnesse fortitude c. as for every severall Jemme that vertue hath vice hath a counterfeit stone wherewith she gulls the ignorant and there is no precept nor command of God but the Devill commands the contrary he is ever gaine-saying what God saith Gen. 2.17 and 3.4.5 And this is enough for hereby their poore blind hearts are so deceived with that shadow of resemblance which vice carrieth of vertue that they embrace and receive grosse vices insteed of glorious vertues and yet thinke themselves as well and that they shall speede as well as the best And least one should mistrust another he hath his cleargy to speake for him and is never without false Prophets which are ready to daube over sinne with untempered Morter such as for handfulls of barley and peeces of bread will sowe pillowes under each arme-hole prophesie out of their owne hearts and pretend a lying divination such as shall preach unto them Peace Peace and tell them that despise the Lord though they walke after the stubbornnesse of their own hearts no evill shall come upon them yea such as shall even slay the soules of them that should not dye and give life to the soules that should not live with lyes make the hearts of the righteous sad whom the Lord hath not made sad and strengthen the hands of the wicked that he should not turne from his wicked way by promising him life Eze. 13. Ier. 23.13 to 22. so shutting Heaven when they should open it and opening it when they should shut it And thus are millions deceived for nothing sooner wins flesh and blood then a Doctrine which tends to licentiousnesse Indeed most men are so greedy Many so greedy of temptation that Satan needs but cast out his angle either of profit or pleasure that Sathan needs no helpe from others for he can no sooner cast out his Angle amongst them but immediatly like the soules in Lucian about Charons boate or Coleminers about a line when the candles burning blew tells the dampe commeth they will fasten upon the bayte As let Ieraboam onely set up Calves in Dan and Bethel the people are downe on their knees yea all like beasts in heards will goe a lowing after them Yea were there no harlot no drunken associate to solicite no Devill to doe his office wicked men would beget destruction on themselves If Sathan should not feede them with temptations they would tempt him for them and snatch their owne bane in which case Sathan onely suggests the thought or sayes the word and it is done As if he appoint them to lye Or suggest the thought they willy if h◠command them to deceive they will deceive if he bid them slander they will slander and that as falsely as he if he perswades them to revenge to persecute c. they will doe it as spitefully and as fully as he could doe them himselfe and so of every sinne if he but say to any of his servants let there be an oath straight there is an oath let there be a bribe instantly there is a bribe let there be a quarrell immediatly there is a quarrel c. just as when God said in the beginning of the Creation let there bee light and there was light § 72. THus Sathan comes to us The many wayes which Sathan hath to set upon us and sets upon us both wayes visible and invisible mediately and immediatly by himselfe and by others Yea this is not all for that we may the lesse suspect him he makes us become our owne tempters as how many temptations come in by those Cinque-ports the Senses how many more by Sathans injections presenting to the affections things absent from the Senses as we have an army of uncleane desires that perpetually fight against our soules but most of all by lust it selfe a thing not created yet as quicke as thought tumbling over a thousand desires in an houre for you must know that the Devill and our Flesh meets together every day and houre to ingender new sinnes which is the reason our sins are counted amongst those things which are infinite as the haires of our head the sands of the Sea the Starres of Heaven yea the Devills trade and occupation all the day and all the yeare long is onely to make nets and gins and snares to catch thee and mee and each man single the wisdome of Heaven deliver us As there is a Sacred Trinity Sathan the great seducer wieked men are Apprentises or factors under him provoking to good the Father Sonne and Holy Ghost so there is a cursed Cerbe rus intiseing to sinne the World the Flesh and the Devill but the chiefe of these tempters is the Devill whence he is stiled as by a kind of excellency the Tempter as Virgil is called the Poet Aristotle the Philosopher and David the King It 's true he could not worke his owne ends upon us if he should professe himselfe and appeare to us the very same that he is and not in the persons of men yea in our selves and supposed best friends yet this hinders not but Sathan may be the chiefe for though there be many little seducers besides which doe us the greatest mischiefe yet the Serpent is worse then all his feede I 'le make it plaine As there are sundry other crafts so there is a craft of tempting whereof Sathan is the crafts master and the rest are but his
the circumstances that shall go to the same place of torment how every sinne receiveth weight and increase in regard of circumstances and how thou after thine hardnes and heart which cannot repent heapest unto thy selfe wrath against the day of wrath and of the declaration of the just judgment of God who will reward every man according to his workes Rom. 2.5 6. The particulars which greaten aggravate and adde weight to thy sinnes and make them above measure sinfull are so diverse and sundry that I may not insist upon all yet some are of such import that I dare not omit them First the civill justitiary who omitteth the performance of those good duties which the Law requireth First the civily righteous have heâ— for their portion but drunkards are notoriously wicked is in a damnable condition but thou in a farre worse who wilfully runnest on in the commission of those sinnes which the Law flatly forbids It was the not slaying of Agag 1 Sam. 15. that lost Saul his Kingdome and the favour of God The not circumcising of Moses his first borne Exodus 4. had like to have cost him his life The not relieving of poore Lazarus Luk. 16. was the rich mans ruine It was not the evill servants spending his Masters money which cast him into prison but the not gaining with it he did not evill with his Talent no it was enough to condemne him that he did nothing with it Now if barrennesse bee sent into the fire how can rapine looke to escape if omission of good works be whipped with Rodds surely commission of impieties shall be scourged with Scorpions The old world did but eat and drink build and plant marry and bee merry and were swept away with the Beesom of an universall deluge which things were in themselves lawfull what then shall become of Lyers Swearers Drunkards Adulterers malicious monsters scandalous sinners whose workes are in themselves simply unlawfull If the civily righteous shall not bee saved in that great and terrible day where then shall all ungodly drunkards and deboyshed swilbowles appeare Heaven is our Goale we all runne loe the Scribes and Pharisies are before thee what safty can it bee to come short of those that come short of heaven Except your righteousnes exceed c. Meroz was cursed by the Angell because they came not to helpe the Lord in the day of battell Iudges 5.23 they fought not against God yet because they did not fight for him they are cursed And if they that stand in a luke-warm neutrality shall be spewed up sure the palpable and notorious offender who takes up armes against God and opposes all goodnesse shall bee trodden under foot of a provoked justice O consider this and lay it to heart you that commit sinnes of all sorts and sizes you that can tear heaven with your blasphemies and bandy the dreadfull name of God in your impure mouthes by your bloody oaths and execrations yee that dare exercise your saucy wits in prophane scoffes at Religion yee that can neigh afterstrange flesh c. § 122. SEcondly 2. His sine are against knowledge and conscience the sinnes which thou committest are against knowledge and conscience and so farre greater then the same sinnes if another should doe them ignorantly The servant that knowes his masters will and if he doe it not is a greater sinner and shall indure a greater punishment then hee which neglects the same not knowing it Luk. 12.47.48 to know and not obey doth but teach God how to condemne us the greater light wee have the more shame it is for us to stumble Anaxagoras that saw the Sunne and yet denyed it is condemned not of ignorance but of impiety The infidell disputes against the faith the impious lives against it both deny it the one in termes the other in deeds both are enemies to the Gospell but of the two it is worst to kick against the thorns wee see then to stumble in the darke at a block which we see not it shall go ill with sinnefull Pagans but worse with wicked Christians for the Thistell in the Forrest shall not fare so ill as the barren Figgtree in the Vineyard the Vine fruitlesse is of all Trees most uselesse the daughter of Sion would never have beene so notorious an Harlot had shee not first beene so rare a Virgin Iulian and Lucifer had been lesse damned if the one had not beene a Christian and the other an Angell of light Reade wee not that the sinnes of the Iewes were greater then the sinnes of the Gentiles because in Iury God was known and his name great in Israel it was not so saith the Holy Ghost with other Nations neither have the Heathen knowledge of his wayes so the sinnes of us Christians other circumstances being matches are greater then the sinnes of the Iewes because our knowledge is more or may be more they had but an aspersion line to line here a little and there a little we have an effusion Asts 2.17 I will powre out my spirit upon all flesh For if simple ignorance find no mercy what Cloak is long enough to cover wilfull and affected ignorance certainly if nescience be beaten with stripes willfull impiety shall be burned with fire sinne even in ignorance is a Talent of leade but sinne after knowledge is a milstone to sinke a man to the lowest If flaming fire be their portion that know not God and could not how terrible shall their vengeance be that might know him and would not howsoever men live or dye without the pale of the Church a wicked Christian who either doth or may know the whole revealed will of God shall bee sure of plagues O how many at that dreadfull day when God's revenges have found them out shall unwish themselves Christians or wish that the Gospell and they had never beene acquainted yea how will they in hell curse their knowledge and unprofitably wish that they had beene Ideots or infidels and never had so much as heard of Christ when they shall find this glorious light a meanes to promote them to a higher place in the kingdome of darknesse and procure to them a greater revenew of torment then others have who know lesse for he who is ignorant of or neglects his owne salvation all his knowledge tendeth to his greater condemnation to know good and doe evill makes a mans owne mittimus to Hell If with Baalam and Iudas we have knowledge in the head without holinesse in the heart we shall with Vriah and Bellerophon but carry letters to cut our owne throates or with that servant in the comedy carry Sathan a speciall warrant to bind us hand and foot and cast us into everlasting fire § 123. THirdly 3. He sins not of infirmity but presumtuously and of set purpâ—se as in sin there is sundry steps and degrees whereby one and the same sinne may be lessened or increased so thou doest mightily increase the guilt of thy sinne this way As
enter into life must keepe the Commandements viz. so farre forth as hee can And Titus 2.12 The grace of God which bringeth salvation teacheth us that we should deny ungodlines and worldly lusts and that we should live soberly and righteously and godly in this present world By all which it is plain that as Christ's blood is a Charter of pardon so withall it is a covenant of direction and hee that refuseth to live as that covenant prescribes may perish as a malefactor that is hanged with his pardon about his necke And yet every drunken dissolute and deboyshed person doubts not to fare well while they feare not to doe ill § 148. BUt secondly One part of the covenant of grace is that weâ—e wil forsake the Divell and all his workes constantly believe c. what else did thy vow in Baptisme which is a seale of the covenant import but that there are Articles and conditions viz. certaine duties on thy part to be performed aswell as promises on Gods part to be fulfilled A Sacrament is the sealing of a League with Covenants betweene party and party saith Pareus Now as God hath covenanted and bound himselfe by his Word and Seale to remit thee thy sinnes adopt thee his child by regeneration and give thee the Kingdome of heaven and everlasting life by and for his Sonnes sake so thou didest for thy part bind thy selfe by covenant promise and vow that thou wouldest forsake the Divel and all his workes constantly believe Gods holy Word Mark 61.16 and obediently keep his Commandements the better thereby to expresse thy thankfulnesse towards him for so great a benefi 1 Pet. 3.21 Ps 116.12.13.14 And we know that in Covenants and Indentures if the conditions be not kept the Obligation is not in force whereby many even Magus-like after the water of Baptisme goe to the fire of Hell Yea except wee repent and believe the Gospell that holy Sacrament together with the offer of grace instead of sealing to us our salvation will bee an obligation under our owne hand and seale against us and so prove a seale of our greater condemnation § 149. BUt for ought thou knowest Object thou art regenerate hast repented What it is to be born againe and doest believe in Christ as well as the best Indeed Answ some will not believe they have the Plague till they see the Tokens but to put this out of question know that to be regenerate is to bee begotten and borne anew Iohn 1.13 by the ministery of the Word Iames 1.18.21 and the Spirits powerfull working with it Ioh. 3.3.5.8 and of the children of wrath and bondslaves of Sathan by nature to be made by grace through faith in Christ the Sonnes of God Titus 3.3 to 9. and that they which are thus borne have Christ formed in them Galathians 4.19 are led by the Spirit of God Rom. 8.14 and live uprightly 1 Iohn 3.9 and exercrse righteousnesse ver 10. Regeneration will alwayes manifest it selfe by a just and holy life by the innocency of our actions and the sobriety of our speeches God's children are known by this marke they walke not after the flesh but after the Spirit Rom. 8.1 they are translated from the raigne of sin to the raigne of grace they confesse him ore with the mouth professe him opere with the life love him corde with the heart for these are the three objects of a Christians care the devotion of his heart the profession of his mouth and the conversation of his life It is the summ of all Religion to imitate him we adore he that follows Christ's example is a true Christian hee that squares his life according to the rule of Gods Word is godly and none else for otherwise if we be drunkards and swearers wel may we boast that wee are the Sonnes of God as the Spanyards did to the West Indians when they came first amongst them but he that knowes any hing will certainly conclude with those poore Salvages that hee cannot bee a good God who hath such evill Sonnes well may he be the god of this world as the Divell is called 2 Cor. 4.4 If Christ be formed in any he destroyeth the Divells power which formerly he had in them Heb. 2.14.15 and his wicked works 1 Ioh. 3.8 he is not subject to the dominion of sin sinne doth not raign in him Psa 19.13 wherefore be resolved against transgression as you would be resolved of your regeneration and salvation True conversion workes a manifest change the old man changeth with the new man worldly wisdome with heavenly wisdome carnall love for spirituall love servile feare for Christian and filiall feare idle thoughts for holy thoughts vaine words for holy and wholsome words fleshly workes for workes of righteousnesse c. as if a man were cast into a new mould Otherwise if godlinesse hath not made us good what power hath it wrought A feeble godlines it is that is ineffectual if it hath not wrought us to bee devout to God just to men sober and temperate in the use of Gods creatures humble in our selves charitable to others where is the godlinesse where is the power When the heart is changed and set towards God all the members will follow after it as the rest of the creatures after the Sunne when it ariseth the tongue will praise him the foot will follow him the eare will attend him the hand will serve him nothing will stay after the heart but every one goes like hand-maides after their Mistresse which makes David presenting himself before God summon his thoughts speeches actions c. saying all that is within me praise his holy name Psal 103.1 Prov. 23.26 so that it is a true rule he that hath not in him all Christian graces in their measure hath none and he that hath any one truly hath all For as in the first birth the whole person is borne and not some peeces so it is in the second the whole person is borne againe though not wholly how much the regenerate man is changed from what hee was wont to be may be seene 1 Corinth 6.9.10.11 Tit. 3.3 to 8. Rom. 6.4 to 23. and here upon Christ is compared to purging fire and Fullers Sope to signifie how hee should fine and purg purifie and cleanse his people Mal 3.2.3 God never adopteth any his children but he bestowes love tokens upon them which are the earnest of his Spirits in their hearts 2 Cor. 1.22 and his saving graces as an earnest and for a signe that they shal overcome their Ghostly enemies and live everlastingly with him in heaven as he gave Hezekiah the going backe of the Sunne tenne degrees for a signe that hee should be delivered out of the hands of the King of Ashur and have added to his dayes fifteene yeares 2 Kings 20.6.8.11 Alasse though there bee scarce a man on earth but he thinks to goe to heaven yet heaven is not for every one but for the Saints would any
themselves and to plot selfe-Treason then which there is no greater when the betrayer and betrayed spell but one man There is yea this is a kind of wisdome which is more contrary to wisdome then ignorance and indeed whence proceeds the subtilest folly but from the subtilest wisdome For as from the extreamest friendships proceeds the extreamest enmities and from the soundest healths the mortallest diseases so from the rarest and quickest agitations of our mindes ensue the most distempered and outragious frenzies there wants but half a pegs turn to passe from the one to the other In madmens actions we see how fitly folly suiteth and meetes with the strongest operations of our mindes who knowes not how unperceivable the neighbourhood is betweene folly and the liveliest elevations of these wits yea their crafty wisdome the occasion of their folly thy wâ—sdome and thy knowledge saith Isaiah they have caused theâ— to rebell Isaiah 47.10 and what is rebellion but folly as Iob 28.28 Proverbs 9.10.12 and 11.3 Deut. 4.6 Hosea 14.9 Iames 3.13.17 2 Tim. 3.15 and other the like places shew If then to use our Saviours words the light that is in them be darknesse how great is that darknesse Matth. 6.23 If their wisdome and knowledge be ignorance how great is that ignorance yea how inconceivably great is the folly of that ignorance surely in my judgment it is such that if the Law admit any to be beg'd for fooles these are the fittest and I cannot but wonder to see how the most are mistaken in them but being thus discouered I hope it will appeare that as love and lust are not both one so a cunning man and a wise man are not both one Wee have seene some that could packe the cards and yet cannot play well And even such fooles are the voluptious Now as I have shewen these two sorts of men their folly so it were as easie to shew that the voluptuous are fooles also though of all men they are the wisest in their owne conceits because they live the merriest and freeliest of all others Yea I could make it plaine to them that the very worst thing in religion even the reproach of Christ is better then the best pleasure that is in the sweetest sinne for so it was to Moses a man of a right esteeme and that one day in the courts of God viz. his holy Temple is better then a thousand elsewhere for so it was to David a man of a refined and reformed judgement yea S. Paul a sanctified man after hee was rapt up into the third heaven reckoned so meanly of the things below that he could hardly find forth a comparison for them homely enough Philipians 3.8 It is true carnall men think that if they once embrace religion farewel all joy and delight but they only think so it is not so for a good conscience when it is at the worst is even filled with joy Act. 5.41 2 Cor. 1.5 thus it fared with Steven Act. 7.55.56 and those disciples Chapter 13.52 yea a good conscience made Peter more merry under stripes then Caiaphas upon the Judgement seat and Paul happier in his chaine of iron then Agrippa in his chain of gold Neither have Gods children a lesse portion of outward blessings then the wicked when God knowes the same good for them Abraham was as rich as any of our Aldermen David as valiant as any of our Gentlemen Salomon as wise in humane skill as any of our deepest Naturians Susanna as faire as any of our painted peeces c. But I feare mee Egypt hath beene so teadious to you already that you aske for Goshen though indeed you have beene all this while in the light that you have look'd upon darknesse for darknes could never be seene by it self but by the light Besides I have search'd and rubd enough this sore only the plaister is wanting wherefore I will winde up this objection with a few helpes to or meanes of true wisdome and saving knowledge that so each one may bee able to understand the Scriptures and what qualifications God requireth in such to whom he will shew mercy and so much the rather because the worke of regeneration begins at illumination a man desires not that he doth not know saith Chrysostome neither are unknowne evils feared § 163. If any would obtaine this excellent grace of saving knowledge 6. Helpes to saving knowledge let him use these six helps and furtherances 1. Discard all filthy lusts and unruly affections 2. Get an humble heart 3. Procure the eye of a lively faith 4. Bee constant in Prayer 5. Be frequent and studious in the Scriptures 6. Advise with others First let him be careful to dispell and remove al filthy lusts and lewd affections for these are our eves First discard al filthy lusts and affections which doe deceive us our Dalilahs which lull us asleep while wee are deprived of the strength of our reason our enemies that are ever fighting against our soules as Peter speakes 1 Peter 2.11 Yea there needs no more to besot a man then the inordinate love of money for had one as many eyes as the Poets feign of Argus the melody of gaine would play them all out or fast asleepe Our affections like fire and water are good servants but evill masters for being corrupted and overswayed by lusts there be no such enemies as these home-bred and of a mans owne houshold Sinne is like the Albugo or white spot in the eye which dims our understandings and makes fooles of Catoes and Platoes and Tullies and Achitophels leaving them never an eye to see withall For as the Arke would not stay with the Philistins so wisdome and grace will not stay with sinners but flieth from them as believers would doe from a persecuting Tyrant If Ierusalem forgets her first love presently her right hand forgets her cuning and her tongue cleaves to the roofe of her mouth Psalm 137.5.6 If sinnes come in at the fore-dore graces will go out at the postern what communion hath light with darknesse they will not keepe company together vertues drop from such a tree like leaves and fruits in a great wind yea one sin openeth the doore for many vertues to goe out If one vertâ—e be offended she lureth away all her fellowes as when Abner was offended he drew away many of Ishbosheth's friends and they shrunk from him As a Judge to acquir his office must be free from passion and affâ—ction touching either party and as our eyes could not aright judge of colours except they were void of all colours nor our tongues discerne of tastes unlesse freed from tasts so no man can judge aright of passions except his mind be altogether free from passions Wherefore bee not so much led by lust passion or affection as by reason Wee know appetite in a burning Feavor will call for cold drink even to the overthrow of our lives if reason gainsay it not But as they that would see more
successefull as falshood Whence it was that Theodota and Calisto two beautiful harlots could each of them boast that they excelled Socrates for that they when they pleased could draw away by their allarements his disciples and auditors from him whereas he could not with all his great wisdome and learning draw from them any of their lovers whose answer was No marvaile for I draw with an unpleasing hooke to vertue whose way is difficult and hard whereas you draw with a pleasing With of down to vice which is easie and men are naturally of themselves prone to it § 180. THirdly 3. The world begins with milk ends with a bammer Christ keeps back the good wine until afterwards the world like Iael beginns with milke and ends with an hammer whereas Christ keepes backe the good wine untill afterward and makes his servants break their fast with the rod. Yea he that offered our Saviour all the kingdomes of the world and the glory thereof is ready to yeeld a man more then hee shall require as the same Iael did Sisera for as when he ask'd her water she gave him milk when he only desired shelter shee made him a bed and when he beg'd but the protection of her Tent she covered him with a mantle giving him more then he asked but withall more then he expected so deales Sathan and the world with a poore soule The divill is like a late Emperor of Turkie who married his owne daughter to a Basha on the one day and then after a nights pleasure sent for his head the next morning for here he is a tempter hereafter a tormenter And herein Christs servants and the divels differ this life is our hell and their heaven the next shall be their hell and our heaven Psal 17.14 Matth. 5.4 Luke 6.21 Iohn 16.20 Indeed our outward afflictions here are so sweetned with inward consolation that this world may rather bee called our purgatory for a Christian here in respect of his manifold troubles and sweet consolation in Christ seemes half in hell and halfe in heaven as Petrus Tenorius Archbishop of Toledo caused King Salomon to be painted upon the walles of his Chappell after he had a long time considered the waighty reasons on each side whether he were damned or saved or as the Papists feigned Erasmus to be for that he was halfe a Protestant halfe a Roman Catholike but this inward consolation is hidden to the world 4. Fourthly 4. The divell can delude their fancy and judgement of natural men the divell and his instruments can so delude the fancy and judgement of a naturall man that as he sees nothing desireable in a religious life so hee shall give no credit to nor believe any thing that the godly shall affirme As for example Let us tell one whom they have converst withall how sweet a religious life is and how farre the light of God's countenance the peace of conscience and joy in the Holy Ghost doth surpasse all earthly felicity he will not believe there is any such thing because it transcends his conceite as a poore labouring man in the countrysaid to his neighbour he believed not there was any such sum as a thousand pounds of money though rich men talked so much of it they will believe no more then what comes within the compasse of their five senses for they are all the Articles of their faith But they are ill discoverers that think there is no land when they can see nothing but Sea Yea viewing the godly but with natures eye they thinke both God and nature envies them of all others and that most men are deluded with a poysonous lye in making only the vertuous happy But in case we say with Steven that we see Christ Iesus sitting at the right hand of God these blind wizards are ready to throw stones at us for confessing what wee see or for seeing what is hid from them Againe let them see a man carefull to avoid the ginnes and snares of Sathan which are laid in every place to take his soule they will judge and call him a scrupulous fellow for watching against that which they neither seenor feare as wonder is the daughter of ignorance Indeed as country men will rather believe the reports of travellers then go to see it so they will believe these things rather then be troubled or much trouble themselves about them Againe let God by his Embassadors offer them the Kingdome of heaven upon faire and easie tearmes they will none of it yea they will slight it as the golden Indies was offered to diverse Princes and they vilipended it because they never saw it yet the wealth was worth their labour that undertooke it and so in al other cases worldly hearts especially being thus deluded can see nothing in actions of zeale but folly and madnesse untill we be borne againe we are like Nicodemus who knew not what it was to be borne againe Iohn 3. Untill we become zealous our selves wee are like Festus who thought zeale madnesse Act. 26. untill wee bee humble our selves wee are lie Michal who mocked David for his humility and thought him a foole for dancing before the Arke 2 Samuel 6.16 yea it was true then and it is true now and it will be true alwayes which S. Paul observeth 1 Cor. 1.18 that to such as shal perish or are for the present in a perishing condition religion shall seeme foolishnes piety hath no relish to a brutish mans palate but distastfull and indeed how should they like the food which they never tasted or bee in love with the party of whom they have not the least knowledg For as to speake is only proper to men so to know the secrets of the kingdome of heaven is only proper to believers Sense is a meere beasts reason a meere mans divine knowledge is only the Christians § 181. FIfthly 5 Forestal them see with prejudice that they shall reselve against being religious the World and the Divell can so forestall mens judgements with prejudice against Gods people and goodnes that they shall resolve never to be religious so long as they live as how many by reason of that generall contempt which the divels instruments cast upon religion are both hindred from good and hardened in evill to their owne ruine and destruction 1 Pet. 2.7 8. Yea this makes them become more impudent stupid and insensible then Salomon's drunkard for as touching admonition they are like the deafe Adder tell them what God saith in his word they will stop the eare with the tongue by ingrossing all the talke neither is it the highest eloquence of the best Preacher can make him fit for heaven for they resolve against yeelding and words are vagabonds where the perswaded hath an evill opinion of the perswader Oh this is a difficult devill to bee cast out even like that we reade of Mat. 17.16 for as all the Disciples could not cast out that Divell no more can all the
and vanish with all his workes of darkenesse If temptations might be but turned about and shewen on both sides the kingdome of darkenesse would not be so populous But when the Tempter sets upon any poore soule he shewes the baite hides the hooke all sting of conscience wrath judgement torment is concealed as if they were not nothing may appeare to the eye but pleasure profit and seeming happinesse in the enjoying of our desires those other wofull objects are reserved for the farewell of sinne that our misery may be seene and felt at once Thus he delt with David in his adultery and murther he presented to him through the false glasse of the flesh the pleasurable and over amiable delight of his sinne but concealed that shame that griefe those wounds of conscience those broken bones Psal 51. and sharpe corrections that were to follow that he could not so much as thinke of them and so he dealt with our Saviour he shewed him all the kingdomes of the world and glory thereof but there was also much griefe as well as glory in the world he would shew him none of that so in every sinne there is farre more gall and bitternesse then hony and sweetnesse yet he suffers not our deceitfull hearts to take any notice thereof till it be too late as it fared with our first Parents who could not see what they did until they had eaten the forbidden fruite but then saith the Text were their eyes opened the Divell that shut them before opened them them Gen. 3. Yea for the most part he labours to keepe men blind during the presumption of their lives and only opens their eyes in the desperation that waits on their death or in Hell as it fared with the rich man who never lift up his eyes to Heaven untill he felt those flames like the Syrians whose eyes were never opened till they were in the midst of their enemies sin shuts up mens eyes but punishment opens them § 185. ANd so much of the advantages Not to be overcome by their alurements we must be that Sathan and his instruments have above Gods servants in getting and keeping and improving their converts wherby it appeares that he who will not be overcome by them must be watchfull wise valiant As well watchfull to defeate and wise to avoid their crafty alurements as valiant to despise their cruell impositions for that we may be the better for what we have heard these three uses would be made thereof else evill were as good not seene as not avoided our happinesse is in the prevention not prevision of them wherfore First 1 Watchful since the Devill and the World are ever practising to lift us out of vertues seate and study nothing but our destruction by tempting and enforcing us to sinne let us be watchfull ever prepared alwayes ready and standing upon our guard like as wise and experienced Souldiers when they looke every minute for the approach of their enemy doe both wake and sleepe in their armour least they should be surprised at unawares or like wise Mariners who alwayes prepare and make ready their tackling that a storme which they cannot looke to be long without may not take them unprovided well may we sheath our swords but put them off we may not yea let us in vigilancy and watchfulnesse over our selves imitate the Nightingale which sleepes with her breast upon a thorne for feare of the serpent that continually studies her ruine The Philistines could not bind Sampson so long as he was awake wouldst thou not be overcome be not secure Yea wouldest thou be secure continually buckle unto thee the whole Armour of God prescribed by St. Paul Eph. 6.13 to 19. and walke circumspectly Eph. 5.15 The traveller that hath money in his purse rides with a Pistoll by his side yea the rich Merchant will not step over into the Low-countreyes without a Man of Warre at his heeles least he should meete with a Dunkerker by the way An assaulted city must keepe a carefull watch and so must thou if thou wilt keepe out of their snares we see they are busie and subtile therefore it behoves us to be circumspect When the theife compasseth the house let the owner guard the house If a Castle be besiedged and not defended how shall it stand whereas in vaine does the theife looke in at the window when the sees the master standing on his guard in the roome besides it is easier to keepe an enemy out by bolting the doores then to thrust him out being once got in § 186 SEcondly 2 VVise let us be wise and cautelous to avoid their crafty allurements take heede of beleiving their words of trusting their promises of yeelding to their perswasions and solicitations when they woe us to drinke more then will doe us good yea let quaffers quarrell rage and scoffe threaten curse and load thee with a thousand censures yet hold thine owne still pledge the Devill for none of them all Ob. Many obâ—â—â—â—â—ons answered But I shall offend my friend and the rest will take exceptions Answ Thou art what thou art when thou art thus tried and put to it wherefore if the wife of thy bosome shall tempt thee to evill or seeke to alienate thy affection from God and his Law she is a traytor both to thee and to him and therefore must be rejected What saith St. Hierom should my Father kneele to mee my Mother beseech me with teares my Brothers and Sisters seeke to entise mee to the love of this world and the neglect of Gods worship I would shake off my Father tread under foote my Mother and spurne my Brothers and Sisters rather then they should be a meanes to keepe mee from the service of God Neither will the complaint of our first Parents be taken for a good answer or plea another day That others deceive thee will be a poore plea another day it will be fruitlesse to say such and such a friend deceived me Eue was perswaded by the serpent to eate the forbidden fruit and Adam by Eue yet that would not justifie them in the Court of Heaven each of them had a severall curse both tempters and tempted True it is drunkards being better acquainted with wrangling then reasoning and deeper in love with strife then truth what they cannot maintaine by reason a feminine testinesse shall outwrangle at least if a man will be subdued with words which is the case of none but cowards and fooles but as for their exceptions If thou wouldest avoid all circumvention by these multiplied healthes pledge the healths of none and then none can take exceptions he that would not be drawne to pledge many healthes let him not admit of any upon any tearmes But they will be importunate above measure Ans A shamelesse begger must have a strong deniall O but I shall be held unmannerly discourteous uncivill c. What because thou wilt not hazard thy health credit soule c to
if it be a digression either pardon it or passe on to Section 113 they being the Divels children must imitate him in all things yea partaking of his cursed nature they can doe no other as the children of God partaking of the Divine nature can not but resemble God and in nothing more then in being holy as he is holy and in striving after perfection of holinesse Abundance of men giving the raines to their wicked nature and wanting both the Bit of Reason and the Curb of Religion more then imitate Iehu for as Iehu said in dissimulation Ahab served Baal a little but Iehu shal serve him much more so these in the uprightnesse of their hearts seeme to say such and such a wicked wretch serves the divel a little but I wil serve him much more Yea knowing the divel is like that King which Montaigne speaks of with whom that Souldier only which in one or diverse combates hath presented him with seven enemies heades is made noble many of them count it the greatest honour to commit the greatest sinnes and are sorry they cannot commit a sinne unpardonable and without or beyond a president imitating Aristides of Locris who dying of the biting of a Weasell was grieved that he had not beene bitten by a Lion I have heard a cauterised Gallant boast of his lying with women of all conditions save Witches and protest that should be his next attempt but what doe I mentioning such a novice or speaking of that which was only heard by a few I would faine know Many examples of mon sters and superlative sinners I say how men in this and other ages before us could wholly imploy their time and strength and meanes how they could take such paines and be at such cost to commit robberies rapes cruell murthers treasons blow up whole States depopulate whole Towns Cities Countries seduce millions of soules as Mahomet and the Pope have done make open war against the Church of God as Herod Antiochus and others did persecute the known truth as Iulian the Apostate did invent all the new vices they can and destroy the memory of all ancient vertues as Heliogabalus did make it their trade to sweare and for-sweare if any will hire them as our post-Knights do not unlike those Turkish Priests called Seitie and Cagi who for a Ducket will make a thousand false oathes before the Magistrate and take it to be no sinne but a worke deserving praise by lies swearing and forswearing to damnifie Christians what they can did they not strive tooth and naile as wee use to say to imitate their father the Divel O that our Land had not such monsters who upon an howers warning can lend Iezabel an oath to rob poore Naboth of his life and Vineyard that we had not such Vultures irreligious harpies that have consciences like a Barne-doore and seldoâ—e wake but to doe mischiefe some men and women that will bee bauds to their owne wives and daughters O that the Sunne should shine upon her that will sell for gaine unto hell that body which she brought forth with such pains to this earth certainly there was never woman more deserved to bee called the Divells damme then shee some that dare the day to witnesse their ungodlines and doe their villanies as the Pharisies gave their almes and said their prayers to be seene of men who Zimry-like dare bring whores to their Tents openly yea like Absâ—lom dares spread a Tent on the top of the house and goe in to their Concubines in the sight of all men yea Gallants that in a bravery will assemble themselves to their Minions by companies I must not say they are harlots houses and there commit their adulteries in the presence of each other not much unlike Diogenes the Cynick an impudent fellow who would openly commit filthinesse even in the streets And when their bodies have beene the Organs of unrighteousnesse their mouths shall after be the Trumpets to proclaime it much like those savage womenwhich as Montaigne relates for a badg of honour weare as many fringed tossells fastned to the skirt of their garment as they have lyen with severall men you shall often heare old men glory in their fore passed whoredomes boast their homicides c. yea perhaps if it be possible make themselves worse then ever they were yea rather then men will want matter of ostentation they will boast of the fowlest vices as Agesilaus bragd of his stumpt foote Sertorius of his one eye and Rathrond of his scabs for their excrements they account ornaments and make a scarf of their halter but this is a cursed commemoration Againe men there are who like them of Gibeah Iugd. 19. and the Sodomites Gen. 19. are not content with the common way of sinning but are mad with a prodigious and preposterous lust bring forth the men that wee may know them verse 5. And hath not this age some who equall Lycaon that was turned into a Woolfe by Iupiter for his cruelty who seeme to have beene suckled with the milke of Woolfes as it is reported of the first founder of Rome who through custome have made sinne so familiar unto them that the horror of it is turned into a pleasure who being inured to blood make killing of men but a sport as it fared with Abner who called it playing when every one thrust his sword into his fellowes side 2 Sam. 2.14.16 some you shall haver hazard land life soule yea more if more could bee on the fortune of a Rapiers point when but aske whence the cause of that contention ariseth they cannot tell you without blushing so vaine and so frivolous is the occasion many men had rather see a combate fought wherein one man kills another then heare a Sermon or partake of a rich banquet being of Hannibal's humour who seeing a ditch swim with mans blood profest never to have seene a sight which more delighted him or of Herods who thinking hee could not shed blood and bee cruell enough while hee lived and to make the Iewes sorry for his death whether they would or no commanded and made sure that they should slay all the Noble-mens children in Iury as the breath went out of his body some resemble Cajus Caligula who amongst other tyrannies caused at his meales ordinarily one to cut off before him the heads of poore prisoners wherein hee tooke great pleasure or Nero and Domitian who studied strange deaths to afflict the Saints and to suppresse the Gospell or Iustinian who being restored againe to his Empire as oft as hee moved his hand to wipe the filth from his nose which was cut off he commanded one of his enemies or some of their allies to be put to death or lastly the Numantines who being besiedged by the Romanes and brought to great misery made a vow no day to eate meat unlesse the first dish might bee of a Romans flesh nor drinke any drinke unlesse their first draught were Romans blood Againe are there